培根美文:of envy 培根, envy, 美文

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THERE be none of the affections, which have been noted to fascinate or bewitch, but love and envy.  

They both have vehement wishes; they frame themselves readily into imaginations and suggestions; and they come easily into the eye, especially upon the present of the objects; which are the points that conduce to fascination, if any such thing there be.  

We see likewise, the Scripture calleth envy an evil eye; and the astrologers, call the evil influences of the stars, evil aspects; so that still there seemeth to be acknowledged, in the act of envy, an ejaculation or irradiation of the eye.Nay, some have been so curious, as to note, that the times when the stroke or percussion of an envious eye doth most hurt, are when the party envied is beheld in glory or triumph; for that sets an edge upon envy: and besides, at such times the spirits of the person envied, do come forth most into the outward parts, and so meet the blow.

But leaving these curiosities (though not unworthy to be thought on, in fit place), we will handle, what persons are apt to envy others; what  persons are most subject to be envied themselves; and what is the difference between public and private envy.

A man that hath no virtue in himself, ever envieth virtue in others.  For men's minds, will either feed upon their own good, or upon others' evil; and who wanteth the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune.

A man that is busy, and inquisitive, is commonly envious.  For to know much of other men's matters, cannot be because all that ado may concern his own estate; therefore it must needs be, that he taketh a kind of play-pleasure, in looking upon the fortunes of others.  

Neither can he, that mindeth but his own business, find much matter for envy.  For envy is a gadding passion, and walketh the streets, and doth not keep home: Non est curiosus, quin idem sit malevolus.

Men of noble birth, are noted to be envious towards new men, when they rise.  For the distance is altered, and it is like a deceit of the eye, that when others come on, they think themselves, go back.

论嫉妒

世人历来注意到，所有情感中最令人神魂颠倒着莫过于爱情和嫉妒。

这两种感情都会激起强烈的欲望，而且均可迅速转化成联想和幻觉，容易钻进世人的眼睛，尤其容易降到被爱被妒者身上；这些便是导致蛊惑的要点，如果世间真有蛊惑的话。

我们同样可以见到，《圣经》中把嫉妒称为“毒眼”，占星术上则把不吉之星力叫作“凶象”，以致世人似乎至今还承认，当嫉妒行为发生时，嫉妒者会眼红或曰红眼。而且有人更为明察秋毫，竟注意到红眼最伤人之际莫过于被嫉妒者正踌躇满志或春风得意之时，因为那种得意劲儿会使炉火燃得更旺。另外在这种时候，被嫉妒者的情绪最溢于言表，因此最容易遭受打击。

但暂且不谈这些蹊跷之处（虽说这些蹊跷并非不值得在适当的场合思量思量），笔者在此只想探讨一下哪些人好嫉妒他人，哪些人会遭受嫉妒，以及公众的嫉妒和私人间的嫉妒有何不同。

自身无德者常嫉妒他人之德，因为人心的滋养要么是自身之善，要么是他人之恶，而缺乏自身之善者必然要摄取他人之恶，于是凡无望达到他人之德行境地者便会极力贬低他人以求得平衡。

好管闲事且好深隐私者通常都好嫉妒，因为劳神费力地去打探别人的事情绝非是由于那些事与打探者的利害有关，所以其原因必定是打探者在旁观他人祸福时能获得一种视剧般的乐趣。

而一心只管自家事的人无甚嫉妒的由来，因为嫉妒是一种爱游荡的感情，它总在街头闲逛，不肯呆在家里，所以古人说：“好管闲事者必定没安好心。”

出身贵族者在新人晋爵时常生妒意，因为两者之间的差距缩短；而且这就像是看朱成碧，明明是别人上升，他们却看成是自己下降